Opening up the Bible Hebrews

Opening up the Bible Hebrews

HEBREWS Introduction Author: Unknown Main theme: Priesthood of Christ Date of writing: c. AD 68 The letter to the Hebrews is an anonymous book. Its authorship has been debated since post-apostolic days. In certain places its language is like Paul s and, on account of the personal reference to Timothy in 13:23, some scholars have attributed the letter to Paul. Although there is no conclusive proof of his authorship, Hebrews, as a part of Scripture, speaks with divine authority. The letter was composed prior to the destruction of Jerusalem, since it is evident that the Temple was still standing when Hebrews was written (see 10:11). The occasion of the letter was the need of special exhortation for Jewish readers who had professed faith in Jesus as the Messiah, some of whom were wavering in their attitude. Hence, the exhortation is to hold on (3:6) and to go on to maturity (6:1). The purpose of the book, then, was (1) to confirm Jewish Christians by showing that O.T. Judaism had come to an end through the fulfilment by Jesus of the whole purpose of the law; (2) to warn some who had identified themselves as Christians against a) falling back into Judaism or (b) pausing short of true faith in Christ

(3) to bring to the attention of Christians everywhere the pre-eminence of Jesus Christ. The key concept throughout the book is superiority (1:4; 6:9; 7:7, 19, 22; 8:6; 9:23; 10:34; 11:16, 35, 40; 12:24). Hebrews contains a series of contrasts between the good things of Judaism and the better things of Christ. Christ is better than angels, than Moses, than Joshua, than Aaron; and the New Covenant (8:7-13) is better than the Mosaic Covenant (see Exodus 19:5). More fully than any N.T. writing, Hebrews reveals the present highpriestly ministry of the Man in the glory, the Lord Jesus Christ. The letter may be divided as follows: Introduction, 1:1-3. I. Christ as a Person superior to all other persons, 1:4-4:16. II. The pre-eminence and finality of the priesthood of Christ, 5:1-10:18. III. The life of faith, 10:19-13:19. Conclusion, 13:20-25. Introduction Since the writer of Hebrews did not identify himself (or herself), readers throughout the ages have made conjectures about its authorship. Among the candidates who have been named are Paul, Barnabas, Apollos, and Luke. Clement of Alexandria attributed it expressly to Paul, on the authority of Pantaenus (second century). Clement said that since Jesus is referred to as the apostle (3:1), Paul, through humility, does not call himself an apostle of the Hebrews. This is especially appropriate since Paul is known as the apostle to the Gentiles. Clement added that Paul prudently omitted his name on it

because the Hebrews to whom it was written were prejudiced against him. (Clement also thought that Paul wrote it in Hebrew and Luke translated it into Greek.) The earliest extant collection of Paul s epistles in one volume, namely the Chester Beatty Papyrus (P46), dated early third century, includes Hebrews as the second book in the collection, following Romans. Origen quoted Hebrews as being an epistle of Paul; however, in his Homilies, he regarded the style distinct from that of Paul, and as more Grecian but the thoughts as the apostle s adding that the ancients who have handed down the tradition of its Pauline authorship must have had good reason for doing so, though God alone knows with certainty who was the actual writer. In the African church, in the beginning of the third century, Tertullian ascribed it to Barnabas. Irenaeus, bishop of Lyons, is mentioned in Eusebius s writings as quoting from this epistle, without expressly referring it to Paul. About the same period, Gaius, the presbyter in the church of Rome, mentions only thirteen epistles of Paul, whereas, if the Epistle to the Hebrews were included, there would be fourteen. And the Muratorian Canon (end of second century, or beginning of the third) omits mentioning it. Thus, the Latin church did not recognize it as Paul s until a considerable time after the beginning of the third century. In the fourth century, Hilary of Poitiers, Lucifer of Cagliari, Ambrose of Milan, and other Latins, quote it as Paul s and the fifth Council of Carthage (A.D. 419) formally counted it among his fourteen epistles. As to the similarity of its style to that of Luke s writings, this is due to Luke s having been so long the companion of Paul. Chrysostom, comparing Luke and Mark, says, Each imitated his teacher: Luke imitated Paul, flowing along with more than river-fulness; but Mark imitated Peter, who studied brevity of style. Besides, there is a greater use of Hebrew idiom in this epistle than in Luke s writings. There is no clear evidence for attributing the authorship to Luke, or to Apollos, whom some scholars uphold as the author. The grounds alleged for the latter view are its supposed Alexandrian phraseology and modes of thought. But it would be unlikely that the Alexandrian church should have so undoubtingly asserted the Pauline authorship, if Apollos, their own countryman, had really been the author. Nevertheless, it could be admitted that the eloquence of its style and rhetoric is more characteristic of

what we presume of Apollos s preaching than what we know of Paul s style of preaching. Furthermore, the writer of Hebrews consistently quoted from the Septuagint, the Greek translation of the Old Testament made in Alexandria, and the writer used the allegorical method of biblical interpretation, a method very popular in Alexandria. But if Apollos was the writer, we have no record from the African church to this effect. Barnabas is also a good candidate because he was a Jew, a Levite (hence, all the references to the priesthood in Hebrews), and a companion of Paul. But, again, Barnabas s authorship cannot be proved. Those who favour Pauline authorship usually point to 13:19, 23 as showing that this epistle must have been written by Paul during his imprisonment, for he speaks of being restored (i.e., set free from prison) and of Timothy already being freed. But Timothy was not in prison before or during either of Paul s two imprisonments. Timothy s release probably came after Paul s decease, at some time between AD 67 and AD 70 which is the date most scholars say Hebrews was written. (Hebrews had to have been written before AD 70 the time of Jerusalem s destruction because the author spoke of the Levitical priesthood as still existing.) If the author was not Paul, the writer displayed a remarkable likeness to Pauline thought, for Hebrews has many expressions similar to those in Paul s epistles. So the divine Son appears as the image, or manifestation of Deity in 1:3, as in other epistles of Paul (Phil. 2:6; Col. 1:15-20); His lowering of Himself for man s sake similarly (cf. 2:9 with 2 Cor. 8:9; Phil. 2:7, 8); also his final exaltation (cf. 2:8; 10:13; 12:2 with 1 Cor. 15:25, 27). The word Mediator is peculiar to Paul alone (cf. 8:6 with Gal. 3:19, 20). Christ s death is represented as the sacrifice for sin prefigured by the Jewish sacrifices (cf. Rom. 3:22-26; 1 Cor. 5:7 with Heb. 7-10). The phrase God of peace is peculiar to Paul (cf. 13:20 with Rom. 15:33; 1 Thess. 5:23). Justification, or righteous by faith, appears in 11:7; 10:38 and in Romans 1:17; 4:22; 5:1; Galatians 3:11; Philippians 3:9. The word of God is the sword of the Spirit (cf. 4:12 with Eph. 6:17). Inexperienced Christians are children needing milk,

i.e., instruction in the elements, whereas mature Christians, as full grown men, require strong meat (cf. 5:12, 13; 6:1 with 1 Cor. 3:1, 2; 14:20; Gal. 4:9; Col. 3:14). Salvation is represented as a boldness of access to God by Christ (cf. 10:19 with Rom. 5:2; Eph. 2:18; 3:12). The Christian life is a race (cf. 12:1 with 1 Cor. 9:24; Phil. 3:12-14). But such similarities are not conclusive proof for Pauline authorship, for similar parallels can be drawn between Peter s writings and Paul s, and even John s writings. Nevertheless, the similarities demonstrate that the author of Hebrews communicated what Paul himself would have probably said in essence, if not exact expression. The author s intention in this epistle is to show the superiority of Christ and the new covenant over Judaism and the old covenant. The new covenant was introduced by one far higher than the angels or Moses, through whom the Jews received the law. And the OT priesthood and sacrifices are inferior to Christ s priesthood and sacrifice. Besides, Christ is the substance of which the former are but the shadow, and type necessarily gives place to the antitype. Now we are no longer kept at a comparative distance from God, as under the law, but have freedom of access through the opened veil, i.e., Christ s flesh. His readers, Jewish Christians, were in danger of returning to Judaism and the OT economy and thereby committing apostasy. The writer urges them to see the pre-eminence of Christ over everything in the old covenant, to not return to Judaism, and to go forward in pursuit of Christ. As was mentioned before, the Epistle to the Hebrews was written before the destruction of Jerusalem, which would have been mentioned in the epistle had that event gone before (cf. 13:10). The epistle was probably directed to churches in which the Jewish members were the more numerous, as those in Judea and perhaps Alexandria. There were more Jews in Alexandria than any other city, besides Jerusalem. It was from Alexandria that the epistle appears to have come first to the knowledge of Christendom. Moreover, the Epistle to the Alexandrians, mentioned in the Muratorian Canon may possibly be this Epistle to the Hebrews. The title to the Epistle, Hebrews, is attested by Pantaenus (in Eusebius s Ecclesiastical History, 6.14.4) and Tertullian (De Pudicitia, 20). This title is found in the earliest manuscripts. It is often said

that the title was not original, and this may be the case, though it should be added that we have no knowledge of any other title or any time when it lacked this one (Morris). The word Hebrew means one belonging to Eber, as was Abraham (Gen. 10:21; 11:14ff.); thus, Hebrews is patronymic for Abraham and his descendants, the Jews. OUTLINE OF HEBREWS 1. The superiority of Jesus Person 1:1 4:13 a. Jesus better than the prophets 1:1-3 b. Jesus better than the angels 1:4 2:18 First warning: against neglect 2:2-4 c. Jesus better than Moses 3:1 19 d. Jesus better than Joshua 4:1 13 Second warning: against unbelief 4:1 3, 11-13 2. The superiority of Jesus ministry 4:14 10:18 a. Jesus better than Aaron 4:14 5:10 Understanding and compassionate 4:14 5:4 After the order of Melchizedek 5:5 10 b. Third warning: against lack of maturity 5:11 6:20 c. The Melchizedek priesthood, thus Jesus better than Aaron s 7:1 8:5 Abraham paid tithes to Melchizedek 7:1 10 Aaronic priests made nothing perfect 7:11 22 Aaronic priests died 7:23 28 Aaronic priests served only shadows 8:1 5 d. Jesus mediates a better covenant 8:6 10:18 The better covenant 8:6 13 The Old Covenant s sanctuary and sacrifices 9:1 10 The New Covenant s sanctuary and sacrifices 9:11 10:18

3. The superiority of the walk of faith 10:19 13:25 a. A call to full assurance of faith 10:19 11:40 A call to steadfastness of faith 10:19 39 Fourth warning: against turning back 10:26 39 A description of faith 11:1 3 Heroes of faith 11:4 40 b. The endurance of faith 12:1 29 Jesus endurance 12:1 4 The value of chastening 12:5 24 Fifth warning: against refusing God 12:25 29 c. Admonitions to love 13:1 17 Love in the social realm 13:1 6 Love in the religious realm 13:7-17 d. Conclusion 13:18-25

Hebrews Chapter 1 Chapter 1 begins the teaching of the supremacy of Jesus Christ, the Son of God, over all things especially over angels. In this chapter we can see the following elements: 1 2a Jesus as the message from God 2b 3 Jesus as the image of God 4 6 Jesus as the Son of God 7-9 Jesus as the King 10 14 Jesus as the Creator Using quotations from the Old Testament the author seeks to ensure that his readers are convinced of the supremacy of Jesus. Introduction: The author assumes prior knowledge on behalf of his readers that they were aware that God has spoken to and through men in the past (the prophets). Some of the ways in which God had spoken in the past included through dreams (Daniel 2:3), visions (Ezekiel (8:4, 11:24), through angels (Zechariah 1:9), a burning bush (Exodus 3:4) and directly (Genesis 12:1). Wonderful though these experiences may have been in the past they are not the final or greatest way that God has spoken. The writer says that now God has powerfully spoken by His Son. Description of the Son: Heir of all things Through whom God made the world (creator) The brightness of His glory Express image of God s person (revealer) Upholder of all things through His word of power (sustainer) The one who purges us of our sins (redeemer) Seated in a position of authority (supreme sovereign) Greater than the angels

Supremacy over the angels: Devotion to angels was a common practice amongst 1 st Century Jews. The writer wants to convince those who were tempted to worship angels to realise that Jesus is greater and the appropriate object of devotion. In verse 5 He contrasts the Son with angels by quoting from Psalm 2:7 and 2 Samuel 7:14 (part of God s covenant with David). Verse 6 has differing interpretations of the title first born. Some see it as a reference to the Incarnation of Jesus (at the Incarnation the angels worshipped and glorified God), others see it as a reference to Jesus Second Coming (the use of the phrase again brings ) and still others see it as simply describing Jesus pre-eminence (see also Colossians 1:15 and Psalm 89:27). The quotation regarding the worship of the angels found in 6b is from Deuteronomy 32:43 in the Septuagint (Greek translation of the OT). The Hebrew OT text does not have this wording. Angels are merely worshippers: Christ is the One who is worshipped. In verses 7 to 9 the writer contrasts the offices of the angels with that of the Son. Using quotes from Psalm 104:4, Psalm 45:6-7 and Isaiah 61:1&3 he contends that the ministry of the angels is as dependent upon God as the forces of nature whereas the ministry of the Son is eternal. Angels are powerful servants of God, ministering spirits whose service is often unseen but part of the created order overseen and ruled by God. In verses 10 to 12 the Son is presented as the Creator of the heavens and the earth. He will endure when all around may perish, His nature is immutable (see also Psalm 102:25 27). Angels are merely creatures: Christ is the Creator. In verses 13 and 14 the writer talks of the Son s enthronement (see also Psalm 110:1) which contrasts with the fact that the angels are

ministering spirits who carry out God s commands to the benefit of the saints of God. Angels are merely servants: Christ is King. Questions to think about/discuss 1. Of all the descriptive statements about Jesus in verses 2 and 3 which phrase is the most significant to you, and why? 2. Hebrews is a book of many comparisons. Explain in your own words the comparison being made in verse 4. 3. From this chapter - why is Jesus greater than angels? 4. If you decided to make a list of Names and Titles of Jesus, what names and titles would you include from verses 2 to 5? 5. If the Old Testament did not exist, and therefore, couldn t be quoted or referred to in the New Testament, which verses in this chapter would disappear? 6. If this chapter was the only Scripture portion you had ever known what would you conclude from it about angels? 7. If a non-christian friend said to you, I don t really see how the man Jesus could also be God, how could you use this chapter to help you give a good answer? 8. Compare verses 1-3 with the opening verses of John s gospel (1:15, 14-18). What similarities do you see in the way the two writers portray God s Son?

Hebrews Chapter 2 Summary In Chapter 1 the writer has affirmed that Jesus, the Son of God, is superior to the angels. In this chapter he emphasises that because of this it is vital to recognise the importance of what He taught and did in relation to salvation. He also continues to give further teaching on Jesus superiority over angels. As in the first chapter the writer extensively uses quotes from the Old Testament to backup his teaching. He quotes from Job (see v 6), Psalms (see v 6, 7, 8, 12), 2 Samuel (see v 13) and Isaiah (see v 13). 1-4 It was believed that the message of the Mosaic Law was delivered by angels although there is no OT scripture to support this. The consequences of disobeying or ignoring that Law had been disastrous for the Jews. The warning comes to Christians as to how much more deadly it would be for them to fall away from what Jesus taught. The Law had carried severe penalties for breaking it. How much more might be the loss for those who ignore the salvation plan of God. The danger of falling away (apostasy) is great. We must not neglect so great a salvation. If people were impressed by the tales of angelic power the writer contends that God had confirmed Jesus words with signs and wonders, miracles and the giving of gifts of the Holy Spirit. The gospel message was passed on by Jesus to the apostles who were to be the deliverers and guardians of the vital message. They passed it on by verbal proclamation and by writing the letters and gospels that we know as the New Testament. There words were also confirmed by signs, wonders, miracles and the giving of spiritual gifts (as distributed by the Holy Spirit s He wills). 5 9 In this section the writer teaches that God has decided to place man as the ruler of the created order in the future age ( world to come ) when

Christ is enthroned at His Return (remember Jesus words to the disciples in Matthew 19:28). Mankind had lost its privileged position over creation at the Fall, by His actions Jesus has restored man to his rightful position. However, currently, we do not see this unless we look with the eye of faith. Using quotes from Job and the Psalms the writer teaches that whilst in the future all will be subject to mankind at present it is not so. He says that at present Jesus is in the place of authority. As a glorified man He is now receiving divine honour and worship. God the Father had made Him lower than the angels for a period so that as a man Jesus might bring about the plan of salvation by tasting death for everyone. Jesus became the Son of Man in order that we might become sons of God. He became man to restore us to all that we lost in Adam s fall. We need to remind ourselves that man is God s special creation, designed to serve Him and enjoy an eternal destiny of glory. This destiny can only be fulfilled in Jesus. Having died for His elect and risen from the dead Jesus has now entered into glory as our forerunner. The use of the word everyone in verse 9 needs to be seen in context. It should not be used as a proof text to teach universal salvation. The writer is talking of those who are God s chosen children (see v 13, John 17:2,9 and 2 Tim 1:8-9). 10 18 In this section the writer emphasises Jesus real humanity. Jesus truly shared in our humanity. He was tempted as we are and He tasted death as we do, yet He conquered both. Through His death He was able to destroy the power of death and the devil. He has delivered us from the fear of death (1 Cor 15:54-57). For the believer death has become the threshold of glory. The devil s power is curbed in the lives of those who are committed to Jesus. Not only was Jesus the sacrifice for our sins but He is here designated as a merciful and faithful High Priest who makes propitiation (the turning aside of God s anger) for our sins. As He has faced and defeated the power of temptation He is able to help us who are tempted in any way in this world. By becoming a man He perfectly identifies Himself

with those He came to save and presents them in heaven as His brothers and God s children. Jesus is our example and our leader but also our brother. He is setting us apart for a wonderful, glorious future. His love for us is so great that despite our failings He is not ashamed of us. This section also contains the first mention of sanctification (v11) which will be a major theme of the book. It is the believer who is sanctified and Jesus who is the sanctifier. In 1 Corinthians 1:30 Paul wrote: you are in Christ Jesus who became for us wisdom from God- and righteousness and sanctification and redemption. We have been set apart by God to be a holy people, for His special use. Questions to think about/discuss 1. From what this chapter teaches in verses 11 18, what are the most important facts about who you are? 2. Keeping verses 14 18 in mind think of as many things as you can which you have in common with Jesus. 3. From what you see in this chapter what does the author want us most to understand about our relationship to Jesus? 4. If you were not yet a Christian what teachings about Jesus in this chapter would be most intriguing and why? 5. After presenting a strong case for Jesus deity, the author goes on to highlight His humanity in verses 14 18. Look at the following statements that deepen our understanding of this John 1:1, John 1:10-14, Philippians 2:6 11, 2 Corinthians 8:9, 1 Timothy 3:16 and 1 John 1:1-2

Hebrews Chapter 3 Jesus is greater than Moses Chapters 3 and 4 are basically an exposition based on Psalm 95:7-11 which is quoted in 3:7-11. The writer stresses Christ s superiority over Moses and warns against disobedience and unbelief. Just as the Son was faithful in all the Father gave Him to do so we too should faithfully do all God has commanded us to do. 1 We are encouraged again to fix our attention on Jesus. Do not be distracted by speculation about angels or anything else. Jesus is the one who was sent (apostle) by God and who is our High Priest. No other personality is as important as Him. 2-6 A comparison of Jesus and Moses. Both were sent by the Father to lead His people. Moses was sent to lead them from bondage under Pharaoh to the promised land of Canaan. Jesus was sent to lead them from bondage under the devil to the Sabbath-rest promised to those who believe (see chapter 4). The Sabbath-rest is either - a) heaven b) the salvation-rest of Christ s redemption The writer uses the analogy of building a house to describe the superiority of Jesus over Moses. Jesus is the actual builder of the house (or household). Moses was simply a part of it. Jesus is worthy of more glory than Moses because Moses was merely a servant whereas Jesus is both builder and Lord of the house. Jesus is the fulfilment of all that Moses foreshadowed. Whereas Moses is a servant, Jesus is the Son.

We too are part of the household of God. Note the necessity of perseverance as a mark of God s children. The only certain guarantee that you are a child of God is that you persevere in the faith despite your failings. 7-11 This quotation from Psalm 95 summarises the history of Israel under Moses leadership in the desert. Three time periods are alluded to: The time of the Exodus The time when the psalmist wrote The time of the writing of the letter to the Hebrews. The psalmist used the example of Moses to warn the Israelites of his day against disobedience and unbelief. In a similar way the author of Hebrews applied the psalmist s warning to the recipients of this letter. As he is also writing to us the warning applies to us today. Note that in verse 7 the writer affirms that the Holy Spirit is the One who inspired the psalm. The Israelites spirit of disobedience resulted in God s wrath, excluding them from entrance into the promised rest of Canaan. 12-13 Disobedience is caused by a hardened heart, which is caused by the deceitfulness of sin. The result is apostasy, departing from serving the living God. The writer views the abandonment of the Christian faith as turning away from God. Constant encouragement in the midst of a caring fellowship will help believers remain faithful (see verse 13). The writer stresses by the use of the word today that we are living in the day of God s grace and we have the opportunity to trust God, but that day will not last indefinitely.

14-15 Partaking of Christ requires a continuance in faith, not just a one off experience. Salvation is evidenced by continuing in faith to the end. 16-19 The need for perseverance is emphasised by a series of rhetorical questions based upon the experiences of the Israelites under Moses leadership. The important truth to grasp is that the people who failed to enter Canaan were the ones who heard God s promise concerning the land and who refused to believe what God had promised. This refusal to believe is described as rebellion, sin and disobedience. Consequently, God in His anger closed the doors of Canaan in the face of that whole generation of Israelites (except Joshua and Caleb who did believe!). First and twenty first century readers of Hebrews face a similar danger spiritually. Questions to think about/discuss 1. What would you say are sin s most powerful deception today - a) in our world (b) in the church (c) at home 2. How susceptible do you think Christians in general are today to what the author of Hebrews warns against in verse 12? 3. Why is Jesus greater than Moses? 4. Summarise the main points made in this chapter.

Hebrews Chapter 4 A Sabbath rest for God s people The writer continues to warn against disobedience to the call we have received. Just as the Israelites who were disobedient did not enter the promised land, so those who disobey the call of God in the gospel will never enter into the rest of God. God s truth is revealed to be powerful and effective, we must not ignore it. The writer then begins his teaching on the superiority of Jesus above the priests of the Old Covenant. 1-11 A reminder that we have heard the message of the gospel and we dare not fall away. We need to exercise faith as a response to the promise of rest. The temporary earthly rest gained under Joshua points to a rest that is spiritual and eternal. Just as entering physical rest in Canaan demanded faith in God s promise, so salvation-rest is entered only by faith in the person and work of Jesus Christ. God rested from His work on the seventh day of creation and so His rest is already a reality. The rest God calls us to enter is not our rest but His rest, which He invites us to share. It is a state of finding all our pleasure in Him. The seventh day of heaven is a type of heaven. A type represents a spiritual reality but it is not that reality. Heaven is something that we have not yet entered into but in the Sabbath rest we have a foretaste. Israel s going into Canaan under Joshua was a partial and temporary entering of God s rest. That, however, was not the end of entering as shown in the continuing invitation of Psalm 95:7-8.

Whereas God rested from the work of creation, the believer ceases his efforts to gain salvation by his own works and rests in the finished work of Christ on the Cross. In v 11 make every effort is not a call to earn one s salvation by works but an exhortation to enter salvation-rest by faith and not follow Israel s example in the desert. 12-13 In case we do not heed the warning of v11 the writer reminds us of the power of the word of God, both the written word and the Living Word (Jesus). Nothing can be hidden from Almighty God who is the righteous judge of all the earth. There is no coming to faith without the Word and there is no continuing in the faith without the Word. If we neglect Scripture we cannot hope to grow in grace and knowledge and cannot know real intimacy with the Lord. 14-16 This is the beginning of a discourse that continues for some time in Hebrews concerning the High Priesthood of Jesus and its superiority compared to that of Aaron. Just as the Aaronic high priest on the Day of Atonement passed from the sight of the people into the Most Holy Place (see Lev 16:15,17), so Jesus passed from the sight of His watching disciples, ascending through the heavens into the heavenly sanctuary, His work of atonement accomplished (see Acts 1:9-11). The author stresses the parallel between Christ s temptations and ours. He experienced every kind of temptation a person can have. The way in which Christ s temptations were completely different from ours was in the result - His temptations never led to sin (see Matt 4:1-11). Because Jesus our High Priest has experienced human temptation, He stands ready to give immediate and sympathetic help when we are tempted. We need no longer fear to approach God because Jesus has

paid the price for our sins. They have been washed away by His shed blood. We now look to Him and see Him as powerful and to help us. He has been where we are and was never tainted by sin as we are, He has overcome and He can help us to overcome too. We can continually approach His throne of grace and receive mercy. Questions to think about/discuss 1. From what we see in verses 12 & 13 what does the writer want us most to understand about God and His Word? 2. How would you summarise in your own words the warning given in verses 1& 2? 3. From what we read in verse 16 what expectations can we rightly have about God? 4. Look again at verse 16. In the last week what are the biggest things (if any) for which you have asked God? How did you feel about asking? What was the result?

Hebrews Chapter 5 Jesus our High Priest The writer begins to teach about the High Priesthood of our Lord, a theme he develops further later in the letter. In verse 11 he admits that the teaching is difficult to understand and so he begins to encourage his readers to begin to think more deeply about what they believe. They should not be content with just the milk of the word but need to comprehend the meat. 1-4 The office of High Priest had two specific qualifications: a) he had to be selected from among men and thus be able to represent them before God (1) b) he had to be called by God (4) He should be able to understand the condition of people and be able to deal gently with them, recognising that he is as vulnerable to sin s effects as they are. When he made sacrifices he made them on his own behalf as well as for the people. The position of High Priest should only be held by those who have been called by God. We remember that God called Aaron to be a priest (Exodus 28:1). When someone sought to be a priest without God s calling he met with God s fierce anger (see Numbers 16:1-40, the sons of Korah). In Jesus day the office of high priest was in the hands of a family which had bought control of it. 5-10 So the question is: did Jesus qualify to be a High Priest? Firstly, Jesus was appointed by the Father. The writer uses quotes from Psalm 2:7 and 110:4 to back up his statement. However, unlike the priesthood of Aaron s line, Jesus priesthood was in the line of Melchizedek (an eternal priesthood established prior to the Levitical priesthood). The importance of this will become apparent when we look at chapter 7 where the writer goes into more detail.

Secondly, we are reminded of Jesus humanity. He experienced life as a man. We are reminded of Jesus prayer life (7). The principal reference is to Jesus agony in the Garden of Gethsemane. In the Garden He did not shrink from physical suffering and death but from the indescribable agony of taking man s sin on Himself (see Matt 27:46). Although He asked that the cup of suffering might be taken from Him, He did not waver in His determination to fulfil the Father s will. His prayer was answered by the Father who saved Him from death - through resurrection. Even though Jesus was the Son of God He had to learn obedience, hence the temptations and the Cross. The temptations He faced were real and the fight for victory was hard, but whereas Adam failed and fell, Jesus resisted and was victorious. He was made perfect (9) not in a moral sense because He was always perfect but He became mature, perfectly fitted and suited for the work. The writer has more to say about Jesus High Priesthood but he diverts to another topic before returning to this theme in chapter 7. 11-14 Before continuing to teach on the priesthood of Jesus the writer turns his attention to the subject of Christian maturity. Instead of progressing in the Christian life there was the danger of becoming spiritually sluggish and mentally lazy. Although undoubtedly many of the readers were not recent converts nevertheless having taken the first steps to become mature Christians they had slipped back to where they had started. Mature Christians are those who have progressed in their spiritual life and become people of sound judgement and discernment. Using the analogy of a baby needing milk the writer reminds them and us that a baby needs to progress to solids if it is to grow well. For us as Christians we need to move on from an elementary understanding of God and His word if we are to grow as believers.

Questions to think about/discuss 1. Focus your thoughts on verse 7 and get a picture in your mind of Jesus praying. What do you see, hear and feel? 2. In v11 look at the reason the author gives for why some spiritual teaching is hard to explain. From what you see in the rest of the chapter, what is the solution to this problem? 3. Think through the meaning of verses 11 to 14. Does this passage give you discomfort or encouragement - or some of both?

Hebrews Chapter 6 Warnings and Certainties The writer encourages his readers to move on in their faith. Having laid a firm foundation they need to move on to maturity. He warns against the danger of falling away from God and promises rewards for those who remain steadfast. He reminds them of how certain God s promises are by illustrating from Abraham s life and the fact that Jesus is now our High Priest interceding for us. 1-3 Six fundamental doctrines are mentioned as being basic to our faith: 1 - repentance - the change of mind that causes someone to turn away from sin and /or useless rituals 2 - faith in God - the counterpart of repentance. As repentance is turning away from the darkness of sin, faith is turning to the light of God. 3 - baptisms - probably refers to different baptisms with which the readers were familiar, such as Jewish baptism for proselytes, John the Baptist s baptism, the baptism commanded by Jesus and possibly baptism in the Holy Spirit. 4 - laying on of hands - this sometimes followed baptism. Otherwise it was practised in connection with ordaining or commissioning, healing the sick and bestowal of blessing. 5 - resurrection of the dead - the resurrection of all people in the last days. 6 - eternal judgement - the destiny of those who reject God s saving grace and persist in their sinful ways as well as the destiny of those who have trusted in Him. Sadly for many Christians these elementary principles are little understood! 4-6 A difficult passage that has been interpreted in different ways: a) it refers to Christians who actually can lose their salvation

b) it is a hypothetical argument to warn immature Christians that they must progress to maturity or else experience divine discipline or judgement. c) - it refers to professing Christians whose apostasy (falling away) proves that their faith was not genuine. This interpretation indicates that such people had come under the influence of God s covenant blessings and had professed to turn from darkness to light but were in danger of a public and final rejection of Christ, proving they had never been regenerated in the first place. 7-8 A short parable that illustrates the warning just given. 9-12 Although the author has suggested the possibility that some of his readers may still be unsaved, he is confident that God has been at work among them. Changed lives and works of love suggest that many of them were indeed regenerated. He encourages them to press on in faith and with patience imitating those who have gone before them as examples (see also chapter 11). 13-20 The promise that God made to Abraham was made with an oath to emphasise its unchanging character (Gen 22:16-18). Usually the swearing of an oath belongs to our fallen human situation, in which a man s word is not always trustworthy. God s swearing of an oath was a condescension to human frailty, thus making His word, which in itself is absolutely trustworthy, doubly dependable. Abraham had to wait 25 years for the birth of Isaac, the beginning of the fulfilment of God s promise. We can be encouraged about God s promises to His people when we look back and see the fulfilment of His promises to people such as Abraham.

Like an anchor holding a ship safely in position, our hope in Christ guarantees our safety. Whereas the ship s anchor goes down to the sea bed, the Christian s anchor goes up into the true heavenly sanctuary where we are, as it were, moored to God Himself. Questions to think about/discuss 1. In verses 7 & 8, the author uses a word picture of professing Christians who are like unproductive land in danger of rejection. Read Isaiah 5:1-7 and compare the picture God used to warn Israel. 2. Which important details in this chapter do you think might be the easiest to overlook? 3. What does God offer or promise to do for us in this chapter?

Hebrews Chapter 7 Melchizedek the Priest Having stated that Jesus has become a High Priest in the order of Melchizedek the writer now explains more about this Old Testament character and why it is important that Jesus is of his order and not of the Levitical order of priests. The story of Abraham and Melchizedek is found in Genesis 14:18-24 and should be read before reading further in this chapter. 1-3 Melchizedek was both a priest and a king. Both of these offices prefigure Jesus. His name means king of righteousness and he was king of Salem (Jerusalem). Salem means peace. Contrary to the practice elsewhere in the early chapters of Genesis we are not given a genealogy for him. That he was a real, historical figure is clear, but the author of Hebrews (in accordance with Jewish interpretation) uses the silence of Scripture to portray him as a prefigurment of Christ. Melchizedek s priesthood anticipates Jesus eternal existence and His unending priesthood. Some believe that the appearance to Abraham was a manifestation of Jesus before His incarnation, but the comparison like the Son of God argues against such an interpretation. 4-10 To a people who looked back to Abraham as the father of the faithful it was significant that he paid tribute (a tithe) to Melchizedek. Obviously he was one greater than even the ancient patriarch. Abraham had received the promises of God and yet it is Melchizedek who gives the blessing in Genesis 14. In the giving of a tithe by Abraham the writer states that in effect the Levitical priesthood was recognising the superiority of Melchizedek s

priesthood. This is because Levi was a descendant of Abraham and is seen to be in the body of his ancestor. It is a picture of Levi who with his descendants had a right to Israel s tithes actually paying tithes to Melchizedek. Remember also that Jesus is also a king and not just a priest, Levi was never a king. 11-17 The writer argues that the Levitical priesthood and thus the Law have been superseded by the coming of Jesus. The Law of Moses and the priesthood went together. All the people without exception were sinners, subject to the Law s condemnation and were in need of a priestly system to mediate between them and God. The Levitical (Aaronic) priesthood was flawed because the priests themselves were not perfect. In Psalm 110:4 (quoted in v 17) there was an announcement of a coming one who would be a priest forever. This was written halfway through the history of the Levitical priesthood, which could only mean that the existing system was to give way to something better. Jesus was that better way. He did not come from the priestly tribe (Levi) but from Judah and He was not imperfect like every other priest. With the Levitical priesthood set aside for another order of priesthood it follows that all the rites, ceremonies and sacrifices that went with that priesthood were to be set aside too. The whole system had revolved around the lynchpin of the Levitical priesthood, without it the system could not be sustained. It was a temporary and imperfect system. 18-28 The Law is holy and good (Rom 7:12), but it is not able to make right those who sin by breaking it, nor can it give the power necessary to fulfil its demands. The law was only preparatory (see Gal 3:23-25) and brought nothing to fulfilment. The new covenant is better because it

assures us of complete redemption and brings us into the very presence of God. When the Levitical priesthood was established there were no divine oaths associated with it. The priesthood pledged in Ps 110:4 is superior because it was divinely affirmed by an oath. Jesus is a perfect High Priest for ever; so He is able to save completely and for all time. He is interceding for His people at all times and so we will never be without a priestly representative in heaven. He is holy, blameless, pure, set apart from sinners, exalted above the heavens and so is able to meet our need for salvation from sin and its consequences. Unlike the repetitive nature of the Levitical priesthood s work of daily sacrifices Jesus sacrifice for sin was once and for all. Unlike the Levites He did not need to make sacrifice for His own sins because He was sinless. Levitical priests offered up only animals; our High Priest offered Himself, the perfect substitute - Man for man. Jesus was made perfect in that He faced temptation without succumbing to sin. Instead He perfectly obeyed the Father, thereby establishing a perfection that is eternal. Questions to think about/discuss 1. What would you say is the biggest lesson to learn from the life of Melchizedek? 2. Why is Jesus priesthood so important to our daily lives? 3. Now that we are halfway through Hebrews, how would you summarise the most important lessons to learn? How has this changed from your perception before we started to study?

Hebrews Chapter 8 Jesus the High Priest of a new Covenant Continuing the teaching on Jesus High Priesthood the writer contrasts Jesus ministry as High Priest with that of the earthly priests. He maintains that Jesus ministry is superior to theirs. He then begins an exposition of Jeremiah 31:31-34 (which is quoted) to show that the new covenant of which Jesus is the mediator is superior to the old Mosaic covenant. 1-6 Jesus is our High Priest serving in heaven at the right hand of God. The phrase the Majesty in heaven is a Jewish expression for God (see also at 1:3). In contrast to the tabernacle built by Moses, which was an imperfect and impermanent copy of the heavenly one, Jesus is serving in a perfect and permanent sanctuary in heaven. This heavenly sanctuary corresponds to the Most Holy Place, the innermost sanctuary in Moses tabernacle, into which the High Priest briefly entered with the blood of atonement once a year (see Lev 16:13-15, 34). Jesus dwells eternally as our intercessor. Under the old covenant Jesus could not have served as a priest because He was not from the tribe of Levi. The tense used in this passage when describing the priests functions indicates that they were still carrying them out in the Temple in Jerusalem. This indicates that the letter must have been written before A.D.70 when Jerusalem and the Temple were destroyed. Moses had built the Tabernacle in the desert according to God s instructions. Both the Tabernacle and its ministry were intended to illustrate symbolically the way sinners can approach a holy God and find forgiveness.

7 Although the Law was good it was not perfect. It was necessary for it to be replaced by the better covenant. Just as the inferior priesthood of Levi was replaced by the order of Melchizedek so the Mosaic covenant was replaced by the new covenant in Jesus blood. 8-13 God had announced through the prophet Jeremiah that He would institute a new covenant. Here the writer quotes from Jeremiah s prophecy. The Israelites had consistently broken their covenant with God. Instead of totally rejecting them He promised a new covenant. The new covenant announced by Jeremiah would be different and superior to the Mosaic covenant. Its superior benefits are: 1 - God s laws will become inner principles (10a) that enable His people to delight in doing His will 2 -God and His people will have intimate fellowship (10b) 3 - sinful ignorance of God will be removed for ever (11) 4 - forgiveness of sins will be an everlasting reality (12) The announcement of the new covenant clearly proved the impermanence of the old already in existence. To return to the old system would be to return to what is no longer valid or effective.

Questions to think about/discuss 1. So much of this chapter speaks strongly to first century Jewish converts, is its teaching actually relevant to us today? 2. In the light of this chapter do we begin to grasp the significance of the Tabernacle built by Moses? 3. The passage from Jeremiah 31 is an encouraging picture of God s relationship with His people. Which aspect is most significant for you?

Hebrews Chapter 9 Jesus sacrifice in the Most Holy Place The writer continues his teaching comparing the Mosaic Law with Jesus ministry. He reminds his readers about the earthly tabernacle and what the High Priest did in the Most Holy Place once a year. He then goes on to describe what Jesus did at Calvary and the everlasting effects of His sacrifice there. He insists that Jesus sacrifice was more far reaching and effective than any human act. He reminds them that Jesus will return to earth but not to bear our sin again (that is unnecessary) but to bring salvation for those who are awaiting Him. 1-5 The writer reminds his readers of the arrangements for worship in the tabernacle under the old covenant which had been built by Moses in accordance with God s instructions. He briefly describes some of the items that were in the tabernacle - the lampstand, table, golden altar, the Ark of the Covenant. He describes how the Most Holy place was separated from the rest by a curtain or veil. He does not go into detail about their construction, function or significance. As he was writing mainly to Jewish converts his readers would have been familiar with all of these aspects of worship under the Mosaic Law. His purpose was not to give a detailed exposition of everything that the tabernacle signified but to contrast the ministry of the tabernacle with what Jesus has done and is still doing. 6-10 The Most Holy Place was only entered once a year, on the Day of Atonement. Only the High Priest could enter. He offered up sacrifices for the people s sins and his own. He could only enter with a sacrifice. See Leviticus 16 for a detailed description of what happened. The Mosaic tabernacle, though superseded, still provided instruction through its symbolic significance. It was also a reminder that returning to the old order was useless because it did not deal effectively with sin.

Everything connected with the tabernacle spoke of the need of cleansing, but it never gave it. The new covenant had a new priesthood, new sanctuary and sacrifice all introduced by Jesus. The cleansing He offers is effective. 11-14 Jesus did not enter a man made sanctuary to make His sacrifice. When He made His sacrifice it was in the presence of Almighty God in the true Most Holy Place. He became not only the one offering the sacrifice but the once for all sacrifice Himself. His sacrifice is far more effective than any animal sacrifices or sprinklings. His sacrifice is able to completely cleanse us of sin and its defilement. Because of Jesus work for us the fact is that believers may enjoy access to their heavenly Father in any place, at any time and in any circumstances. 15 It is on the basis of Jesus perfect sacrifice that we can rely on His promise of salvation from sin. He has paid the price that sets the people free. He has redeemed us from the power and consequences of sin. 16-22 A will is not effective until there is a death. If we are to inherit the promises of God there had to be a death (the shedding of blood). Under the old covenant blood had to be shed for the forgiveness of sins. The writer reminds his readers of a Mosaic ceremony (further details in Exodus 24:4-8). Our forgiveness also depends on the shedding of blood and a death, that of Jesus.

23-28 Whereas it was necessary for the earthly sanctuary to be purified with animal sacrifices, it was necessary for the heavenly sanctuary to be purified with the better sacrifice of Jesus Himself. He appeared before the throne of God as our redeeming sacrifice. Unlike the old priesthood He did not have to make repeated annual sacrifices, He made a once for all effective sacrifice. With His first Coming He ushered in the great Messianic era, towards which all history has moved (see 1 Peter 1:20). With His Second Coming He will consummate His ministry as He brings the long awaited end of this age and ushers in the new creation for which we await. The day of Jesus return will be the final display of the superiority of the New Covenant over the Old. The New Covenant not only gives us access to God now but also an eternal home in His heavenly glory. Questions to think about/discuss 1. From what we read in verse 14 what expectations can we rightly have of God? 2.Think again about verses 11-12, 14-15 and 24-28. What do these verses really say about Jesus, and why is their message important? 3.What three items are mentioned as being in the Ark of the Covenant? What was their significance? 4.What important contrast or change in direction does the word but highlight in verse 12? 5.In verses 24 28, find and think about/discuss the things that have happened only once or will happen only once. 7.Verses 12 14 make a vital point about how Jesus offered Himself to God as a sacrifice without blemish. In what way does that help to explain God s fierce anger and grief over the actions of the priesthood in Malachi 1:6 14?